Library back cover and Castro y Cía imprint carry forward; the number runs to 26 pages, the longest of the run so far.
Fetching
One moment.
La Iniciación: Mensuario del Grupo Independiente de Estudios Esotéricos
The Initiation: Monthly of the Independent Group of Esoteric Studies
La Iniciación · Año IV, Nº 34 · February 1945
Gate passedSeeker and aboveModern transcription — not a facsimileOperator ruling: no copyright implications asserted for this work. Uruguay life+50 (Leo d. 1970 → PD 2020); US URAA restoration assessed at ~2041 in the collection plan and overridden by the operator.
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1All the beings of the different planes of Nature possess their own language — the fishes, the birds, the plants, etc. — and communicate among themselves by the means of expression corresponding to their natures.
2Why, then, should the Beings more evolved than ourselves, and who for that very reason belong to planes more elevated than ours, not have their own?
3Human beings need, to communicate among themselves, the word emitted by the larynx — the word that permits them to express all their thoughts, desires, joys and sorrows.
4The more evolved a being is, in our world, the fewer words he needs to express himself; and, as he goes on acquiring wisdom, the less he needs to speak, for he expresses everything telepathically; while, inversely, the less evolved a being is, the more words he needs, coming to speak continually, since he is not accustomed to think and needs therefore to live in bustle.
5The language of the fool is noisy, strident, sour and continuous.
6The language of the sage is smooth, sweet, measured and… silent.
7We have said that the mudras are not only secret signs, but also ancient Sanskrit characters of magical efficacy.
8The ancient Hierophants of Egypt, the Priests of all the Religions, the Initiates, Kabbalists, the Lamas of Tibet, etc., also spoke, by means of the mudras, a mystical and symbolic language.
9The Catholic Church itself employs certain magical signs.
10The Popes receive, at the moment of the transmission of their high hierarchic degree, a true collection of mudras which are to serve them for transmitting the blessing.
11We have said that, the more evolved a being was, the fewer words he needed to express his thought.
12Let us now see in what manner the Beings who dwell in the higher spheres, and who are invisible to our eyes and senses, avail themselves to communicate from time to time with us.
13As it is not possible for them to employ a language identical to ours — since in the modality of life of the plane to which they belong there does not exist language by the larynx, in the form in which we perceive it with our limited comprehension — they express themselves by means of plastic, luminous and coloured signs, variable according to the planes of evolution to which they belong.
14If an elevated Being should desire to communicate with some mortal in a Temple or other place, he will avail himself of a person who is in vibratory affinity with Him — which implies a previous preparation of that person by the Master, in this or in previous incarnations.
15In this case the Master expresses himself availing himself of the disciple or Chela, who will thus reproduce His thoughts, words or gestures.
16In such a form, the Master will be able to impart, by means of the disciple’s hands, blessings, projections of magnetic force, etc., which will come to influence the ambience, objects and beings gathered in the Temple where the magical operation is performed.
17Thus is explained the special etheric vibration in that ambience, perceptible by many; the therapeutic results obtained on the sick, present or distant; and the presence of other Masters who are attracted by that etheric vibration.
18If a person, in a closed place, should scatter a perfume with a fine atomiser and performed this operation day after day, a moment would come when that place would be so saturated with perfume that no one, a stranger to the place, could enter it and endure there for long, for lack of progressive adaptation.
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Our translation, period-faithful. Citable as our translation, never as the source.
The series' method stated plainly: Willermosism first because it works "on the masonic and social plane" and is rich in events; Martinism after, "individual, not a formal organisation… much less rich in events, but not for that reason less vital" — the column's own historiography of quiet transmission.
"Invited to rise, she stood up and was able to walk" — the examination scene runs on clinical detail (motility, reflexes, the vanished cold abscess) and on what is missing: no radiographs, no attending physician, no pilgrimage-train record. Boissarie's bureau shown doing evidence, not apologetics.
Seven articles, and the number's centre of gravity is memorial: Lorelair's lecture for the installation of Cedaior's portrait leads the SUMARIO.
GIDEE prospectus stereotype carries forward at its new position, page 25 of a 26-page number.
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February 1945; Year IV opens on the fine-rayed sunburst wrapper.
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Masthead and contributors stereotype unchanged from late 1944.
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The Cedaior memorial lecture, delivered 13-2-1944 at the Temple of the Tatwa Vivekananda, Porto Alegre — Lorelair speaking as Cedaior's disciple and widow of the work ("together we had embraced" the ideal). Cedaior is Luis Costet de Mascheville, the review's founder, dead the year before; the lecture builds on the Persian philosopher Iranschaehr (Hossein Kazemzadeh Iranschähr), whose "necessity of Esotericism" series she had been translating.
"That is precisely what is found in the Book of the Laws of Vayú, which Cedaior considered his principal work" — the Vayu corpus the estate holds; this lecture is its earliest printed frame: new laws of remembrance of past lives, delivered as Cedaior's legacy.
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The excision review, recorded: the lecture's Sixth-Race doctrine — a future "Olympic Race" on a rising Pacific continent, South America as cradle of its precursors — was reviewed under the operator boundary (excise only evidence-claims about real peoples). It is kept entire as self-cosmology: prophecy about beings to come, ranking no living people; its close is "LOVE ONE ANOTHER". The San Juan earthquake of January 1944 is pressed into service as geological confirmation — the era's habit of reading news as prophecy fulfilled.
The star-symbolism summary: five-pointed star = fifth-race concrete mind, six-pointed = sixth-race abstract mind, "6" as Love and Altruism in Kabbalah — theosophical root-race arithmetic folded into the house's kabbalistic idiom.
The Martinist chronology closes its first period: the Cohens' "absolute silence" under the unidentified Master G∴Z∴W∴J∴ (Bacon de la Chevalerie's 1807 letter to Chefdebien, Fabre's failed identification), and the column's own periodisation — Martinesism → Willermosism → Martinism — announced as the plan of the whole series. A printed "1880" where the sense wants the end of the eighteenth century is glossed.
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SAGITTARIUS (Scorpio's instalment fell in the missing Nº 33): Burgoyne's frame with Mackey quoted on the starry Centaur; Joseph as the sign's patriarch; "the powers that BE" and legal codes — the course's most political sign-reading.
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Fixed stars continue: Antares in the second face (activity, success). The compositor's numerals wander this month — a letter O for zero, an ell for ten, "1a" for la — each mirrored with a gloss.
The instalment's summary trait: Sagittarius as the sign of "administration" — the capacity, tendency or opportunity to administer other people's goods, done "well or badly" per face. Burgoyne's satire again surviving translation.
Kapila's Yoga Mudra essay — printed with the disclaimer that it "ought not to be brought to light", being an advanced part of the Yogas he proposes to publish as a book: the review trailing its contributors' future volumes again.
The comparative sweep: Egyptian hierophants, priests "of all the Religions", Kabbalists, the Lamas of Tibet — and the Catholic Church itself, whose papal blessing-gestures are read as "a true collection of mudras". The house's standing method of universalising ritual.
The five mudras named and functioned: Abhaya (protection), Anjali Hasta (adoration), Dhyana (meditation), Shuci Hasta (polarisation), Kartari Mukha (bodily electricity) — keyed to the full-page charcoal plate on the facing leaf.
The five-mudra plate — a hand-drawn charcoal study, five hands numbered I–V, the review's most ambitious original figure since the asana plates. Extracted and registered to the imagery layer this session.
The Maha Boddhi Sangha's New Year Sangha Mantra, printed in wartime: "May all warlike activities be dissolved and annulled" — a Buddhist peace liturgy issued from Montevideo in February 1945, with the Dhammapada's summary verse ("Do no evil…") embedded.
The healing broadcast instruction: Sunday receptive half-hours, and the visualisation key — a Serpent encircling a Heart emitting Rosy Rays, mantra NAMAH OM KWAZEON — the Asiatic Brothers' practice layer printed as an open invitation.
The Avatara serial begins: Subramania Iyer's proem on Bhagavan Mitra Deva, the World Instructor — the S.D.M.'s counterpart to the theosophical World-Teacher expectation, complete with a five-hundred-page Sanskrit archive-history. The printed footnote dates contradict (1933/1923) and are glossed, not repaired.
The Mandala goes missionary: Swami Sivananda, Swami Atreyananda "and two others" reported already in the United States studying conditions — the 1930s S.D.M. expansion the Montevideo group is downstream of.
The Prophecy machinery: Vaisakh Full Moon of the 500th Sankalpa = 11 May 1892; Avataras since the 476th Sankalpa (~1450 A.D.); seven Avataras named among the thirty-two Siddhas — one identified as Lord Gauranga (Chaitanya), another as a Trichinopoly sannyasin. The order writing its own sacred chronology in civil dates.
The restoration timetable: begins ~1916, an AMSA of Náráyana manifesting 1918-1919 through a chosen Siddha — the years of the Mandalam's own public founding: the prophecy is the order's origin story told forward.
The Miracle concludes: the Blessed Sacrament procession, the spondylitic girl rising from her stretcher, and Dr. Boissarie of the Bureau des constatations — the real Lourdes verification office — examining her with a clinician's reserve: "keep the girl under observation, postponing all judgment."
Majocchi's differential diagnosis of a miracle, intact in Spanish: every naturalistic escape route tried (mistaken diagnosis, healed inflammation, psychic shock as whiplash, abscess ruptured into a hollow organ) and each found wanting — the surgeon's honest impasse, not an apologetic.
The ending the review chose this story for: the blind wife returns unhealed and content — "I shall see my children in Paradise" — and the surgeon's final question, "was not this alone a miracle?", lands on resignation, not cure. The Literary Part's finest serial to date closes.
One of the most completely specified practices in the whole run, and a rarity in that it is scheduled to the clock: every Sunday, from ten to half past ten in the morning and four to half past four in the afternoon, Uruguayan time. The reader is asked to take a receptive state, to mentalise as 'Key of Connection' a serpent encircling a heart that emits rosy rays, and to pronounce inwardly the mantra NAMAH OM KWAZEON — while the Servers of the Asiatic Brothers, in their secluded Cordillera ashrams, irradiate health toward the sick. Cadence, hour, duration, posture, visualisation and mantra are all given: everything a practice needs to be scheduled rather than merely described.
QA gate report
- PASS G1 coverage 391/391
- PASS G11 alignment 347/347
- PASS G0 source kind 1/1
- PASS G6 page anchoring 391/391
- PASS G3 bracket legality 391/391
- PASS G10 numeric fidelity 391/391
- PASS G2 no unanchored English 391/391
- PASS G4 no pipeline scaffolding 391/391